शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)
क्वचिदशेषसुरद्रुमसंकुलं कुरबकैः प्रियकैस्तिलकैस् तथा बहुकदम्बतमाललतावृतं गिरिवरं शिखरैर्विविधैस् तथा
kvacidaśeṣasuradrumasaṃkulaṃ kurabakaiḥ priyakaistilakais tathā bahukadambatamālalatāvṛtaṃ girivaraṃ śikharairvividhais tathā
In some places, that excellent mountain was densely filled with every kind of divine tree, adorned with kurabaka, priyaka, and tilaka blossoms; elsewhere it was wrapped in many kadamba and tamāla creepers, and rose with peaks of varied forms. Such a consecrated landscape is fit for Śiva’s presence—the Pati—where the paśu-souls find calmness and the paśa-bonds begin to loosen through sacred sight and remembrance.
Suta Goswami
It frames the kshetra (sacred setting) as inherently Shiva-saturated—an auspicious environment where devotion, purity, and remembrance support Linga-puja and inner steadiness.
By portraying a divinely ordered, life-giving landscape, it implies Shiva as Pati—the sustaining Lord whose presence sanctifies space and supports the pashu’s movement toward release from pasha.
Pilgrimage and sacred-darshana (kshetra-sevana) are implied—approaching such Shiva-kshetras for japa, dhyana, and Linga-puja, aligning the mind toward Pashupata discipline.